Late Antique Rome

EMPIRES OF FAITH HIST 1301 | History Late Antique Rome The Late Antiquity era, defined by historians as around 150–750 CE, was characterised by vigorous Mediterranean transition rather than only Rome's decline and collapse. A few ways in which individuals from this era perceived themselves as distinct from those of the ancient world are demonstrated by the cultural emphasis on the eastern Mediterranean, the spread of Christianity, and the introduction of new Roman governmental structures. Nonetheless, many still considered themselves to be a part of the ancient Mediterranean order, and the Roman state persisted, at least in the East. Similar patterns in administration, society, and even religion were repeated and replicated by the later Roman Empire, which was in many respects a continuation of the older era. Late Antiquity is a special historical era because of this interaction between striking distinctions and continuity with the ancient world. As Christianity gained traction in the late 400s and early 500s, the empire's culture underwent significant transformation. The bureaucratic structure of the empire grew rapidly in tandem with the concentration of imperial authority, allowing the affluent to dominate politics at the cost of the underprivileged. Specifically, the Roman senatorial elite had evolved. The Senate, which had formerly served as the state's major administrative body, now mostly functioned as Rome's aristocratic "city council," making few significant decisions other than those pertaining to city administration and with many members opting not to attend at all. While public spaces in certain towns fell into disrepair, urban expansion persisted in other locations despite different obstacles brought on by the conflict on the eastern frontier. On the other hand, in the eastern Mediterranean towns, the Christian Church flourished as a social and economic power, and the building of churches and monasteries under the direction of bishops proceeded. The architecture and art created in this era changed in a similar way. A large portion of the newly constructed buildings across the empire were churches, many of which were constructed using materials that had been salvaged from demolished pagan temples. With a central nave (aisle) and a tiny chapel at one end of the structure, churches often have the layout of a Roman basilica. Christian-style artwork was also created, with symbols that showed sacred figures or locations. The majority of the populace was illiterate, so paintings, mosaics, and stained-glass windows served as both worship aids and a way to teach them the key Bible tales. During this time, mosaics—a defining feature of Roman art— became increasingly intricate, and designers were free to experiment with colour and light. Similar to this, authors of Late Antique literature continued to compose histories and works in genres that had been popular in earlier eras, drawing inspiration from the ancient past. However, because the literature of this age was dominated by theological discussions, it also represented the Christian present. Justinian I, the Eastern Roman emperor who ruled from 527 to 565, was a key figure in these cultural and societal changes. As a devoted Christian, Justinian demonstrated his devotion by creating laws that dealt with religion-related issues. Throughout his reign, he published a number of theological discourses, demonstrating his particular interest in religious discussions and theology. Furthermore, he provided funding for the building of other churches in Constantinople. The Hagia Sophia, also known as the Church of Holy Wisdom, was unquestionably the most magnificent. This chapel served as the emperor's main administrative hub in the city and was close to the imperial home and the hippodrome, a venue for horse and chariot racing. Justinian also gave careful consideration to preserving the empire's historical ties. One of the legal reforms he implemented to protect the laws was the Code of Justinian, which attempted to assemble all of the laws passed since the early years of the second century. In contrast to the Theodosian Code, the Code of Justinian addressed contradictions in imperial edicts in order to govern them. By this time, laws were being produced more and more in Greek, although the Code of Justinian kept older laws in their original Latin. Thus, Latin remained to be the language of law and to be taught in upper-class schools even though Greek was the primary language spoken across the empire. It served as a link between the empire and its history as well. Even though Latin gradually lost popularity, speaking the language well was still seen as a mark of social prestige for the welleducated and rich. Apart from his edict compilation, Justinian also worked on other legal initiatives that collected the written views of Roman Empire jurists, or legal experts. West reoccupation was another of Justinian's goals. Even though the Byzantine Empire was now concentrated on the eastern Mediterranean, reclaiming Italy—the empire's former seat—held great attraction. After the Vandals successfully took Carthage in North Africa, the emperor intended to attack Italy, which the Ostrogoths had by then taken control of. He dispatched his reliable general Belisarius to Italy, and in 536, Belisarius captured Rome with a rather little army. He made progress in taking back Italy's towns, including as Milan and Ravenna, and carried on with his campaign until 540, when he was summoned back to the east to lead the forces battling the Persians. In the 550s, Justinian finished conquering Italy and made progress against the Visigoths in southern Spain.